Un aperçu sur les traditions Amazighes (original) (raw)
Related papers
Du Berbère à l'Amazigh: de l'objet au sujet historique
Al-Andalus-Magreb , 2007
"Rewriting the history of North Africa?. Here is an idea that many protagonists would share without difficulties. Speaking about Berbers, the rewriting of the history takes some particularly contrasted dimensions between on the one hand a thousand years old presence and, on the other hand, an incomprehensible absence in North-African and Spanish historiography. Key words: Berbers. Amazighs. History of Berbers. Cultural and Political Claims. Cultural and Berber Movement. North of Africa. Algeria. Morocco."
Le savoir local Amazigh: la transmission à l'épreuve
2020
In a fundamentally traditional society, the development of natural elements remains an obligation to achieve joint survival. Transmission thus ensures this intergenerational transfer. The pastoral agdals of the Ait Soukhman tribes (T.A.S) are a concrete example of this community management, which is rich in lessons. The study of this example highlights the institutional and cultural foundations of the collective mechanisms of the T.A.S. Thus, we will propose a complementary study, that of the referential device which will explain the transition from conservation to depletion of the resource. By working on the pastoral agdals attested since the beginning of the last century in the study area, the losses in the number of agdals and the degradation of the environment are indicators of changes which are identified and monitored between 1930 62 Fatima Ez-zahra Benkhallouq, Wahiba Moubchir, Farid El Wahidi // Le Savoir Local Amazigh: La Transmission à L’Épreuve // http://www.cta.ipt.pt/?p...
2018
La ruée vers le paysage naturel et culturel des populations locales des arrière-pays ouvre la perspective de développement durable des territoires reculés particulièrement en zones de montagnes. Toutefois, des territoires immenses demeurent encore oubliés par tous : scientifiques, acteurs locaux et ONG. C'est le cas des tribus des Ait Soukhman (Province d'Azilal - Maroc), qui vivent dans une zone à cheval sur le Moyen-Atlas et le Haut-Atlas, particulièrement intéressante de par les modes de vie et savoir-faire qu'elle recèle, mais aussi de par sa géographie et ses structures et parcs géologiques exceptionnels. De tels atouts devraient faire de cette région un pôle d'attraction touristique pour des visiteurs assoiffés d'authenticité culturelle et écologique. De surcroît, l'activité touristique constituerait vraisemblablement un levier de développement local d'un territoire jusque-là peu ouvert sur l'extérieur et dont la population demeure en marge de l...
UNE AMPHORE ET DES MARMITES PRATIQUES ET GESTES CULTUELS AU PALAIS D'AMATHONTE
Cahiers du Centre d'Etudes chypriotes, 2014
During the excavations taking place in the storage area of the Palace of Amathus since 1977, fourteen foundation deposits (thirteen cooking pots and one amphora) have been discovered in several places of the building, deposited into the floor preparation or under the pavement. If it still lacks a reliable chrono-typology of cooking pots, which can be dated from a time ranging from CA to the end of CC, the Bichrome IV amphora and its sealing can be dated from the late CA I (around 620): this date would be that of the construction of the archaic palace. The paper studies the material contained in these deposits, which were nearly all sealed by plaster: silty clay, lamps, small dishes, charcoal and animal bones (sometimes found in the cooking pots, but not always). In addition to the fine clay and charcoal fragments, the amphora contained the bones-but stripped from their flesh-of the left quarter of a sub-adult Bos Taurus and a lump of coating. Unique deposits both in number and nature in Cyprus, they are compared with similar practices of the antique Near-Eastern world. It could be propitiatory practices related to the construction of a building or to rebuilding works.
Sur la tradition d'un recueil arthurien attribué a Jacques d'Armagnac
This paper sheds new light on an arthurian recueil written by (or for) Jacques d'Armagnac at the end of the 15th century. There are not one but two versions of it. The contribution shows also the posterity of the text, which was translated twice in the 16th century (from French to Italian, and then back from Italian to French)
Ébauche d’une comparaison linguistique Amazigh/arabe algérien
Timsal n tamazight, 2019
La langue amazighe est, avec le punique, le substrat historique qui a permis l’émergence d’une nouvelle variété linguistique dite « arabe algérien » ou « arabe populaire » ou même « maghribi » pour certains linguistiques. Cette origine historique de la langue dite populaire et son contact permanent avec tamazight, qui dure depuis au moins deux millénaires et demis (Elimam, 2009 : 28), ont aboutit à une proximité linguistique entre les deux langues. Une proximité qui transparait à tous les niveaux linguistiques : phonétique, lexico-sémantique, morphologique et même syntaxique. Cette proximité peut être utilisée utilement par les enseignants pour faciliter l’apprentissage de tamazight aux arabophones algériens. En effet, l’essentiel des théories de la didactique moderne préconisent l’utilisation des acquis des apprenants dans toute transmission d’un nouveau savoir. Il l’est d’autant plus nécessaire quand il s’agit de l’enseignement des langues. Or des acquis qu’on peut solliciter pour faciliter l’enseignement de tamazight aux non-amazighophones en Algérie sont très nombreux. Pour contribuer indirectement à l’élaboration d’outils didactiques et pédagogiques qui serviront cet enseignement, nous allons essayer de montrer, dans un cadre contrastif, certains points de convergence entre le tamazight et l’arabe algérien.
Traduire la culture orale : quelques aspects liés à la traduction dans le contexte Amazighe
Traduction et langues, 2022
Orality is a field of research that is gaining perpetually popularity among ethnologists, and linguists. The status of oral literature is so particular. It is like the other side of written literature, its secret voice, its ignored or feared side. In North Africa, oral literature has always existed, circulated, and is still alive and often considered subversive. Also, it often plays a decisive role in the constitution of cultural identities. To preserve its identity, the Amazigh people have built and struggled for the survival of their oral tradition/culture in time and space. This ongoing struggle of researchers, activists, and academic institutions is based on repetition, transcription, and translation. This study deals with ethnographic texts (oral tales) according to a translatological approach specifically the translatability of cultural issues. To test the translatability of Amazigh oral culture, we opted for tales as a special genre compared to other oral literary genres. Its specificity lies in the fact that it survives through storytelling, represents a community/culture, and can house all other forms of oral literature such as riddles, proverbs, poems, etc. Our study corpus consists of 18 unpublished oral Amazigh tales collected in southeastern Morocco (Aoufous, Tafilalet). Thanks to recording equipment, we were able to record meetings with storytellers (of different ages, professions, and intellectual levels) in many real storytelling situations. This analysis uses concrete examples related to the performance aspect and the cultural background of the tales in question by submitting each example to an ethnological and stylistic analysis before moving on to its translatability. It shows a set of aspects that shape Amazigh oral tale characteristics and pose cultural, linguistic, and stylistic challenges to the transcriber-translator. This academic contribution aims to discuss two main points: Firstly, the fact of switching from the oral world to the writing world as the first level of translation given the difference in codes, language, style, conditions of storytelling, and audience. And secondly, the cultural challenges posed by the transition from an African/Morrocan to a European/French culture such as the non-equivalence in literary genres, polysemic terms, culturemes, puns, and other elements tracing the cultural realities contained in Amazigh oral tales. What we have sought to show in this reflection is that: if the written literary text imposes a set of rules on translators, and forces them to take into account its linguistic and extralinguistic specificities, the oral artistic production requires double attention before and during the translation operation because it reflects a whole culture using gestural and vocal performance in front of a specific audience. Any gesture, sound, or silence carries symbol and meaning. Nothing comes of chance when it comes to the oral tradition that reflects a common socio-cultural system and worldview. In this case, it is recommended not to lose sight of the fact that what is significant for a person belonging to the culture of departure may not necessarily be so for someone else belonging to the culture of arrival. To open the cultural portals of the tale, the translator must show flexibility (when it's about choosing the suitable translation technics), and avoid any form of ethnocentrism by taking into consideration two important elements: Cultural resistance (knowing how much the tale is rooted in one's own culture) and Cultural distance (Knowing what distance separates the source tale from the target tale). In order to avoid, as far Revue de Traduction et Langues Journal of Translation and Languages 207 Cette oeuvre est sous la licence Creative Commons Attribution-NonCommercial 4.0 International Disponible en ligne à https://www.asjp.cerist.dz/en/Articles/155 as possible, the pitfalls of cultural mismatch and ambiguities of mean, the operation of translation should be done in a perspective attentive to the varied specificities of orality, the cultural background of the target audience, the effect to be created and to the message to be heard.